The Bhairava cult in Kashmir

-Shashi Shekhar. Toshkhani

Like many other parts of the country, the Bhairava cult has been popular
in Kashmir since early medieval times. Rooted in esoteric as well as folk-
religious culture of Tantric Shaivism, Bhairava is conventionally
conceptualized as a fearsome and wrathful form of Shiva, personifying
an irate and infuriated state of mind. The term also applies to
emanations, manifestations and attendants of Shiva as well as consorts
of Bhairavis.

Etymologically, the word Bhairava is derived from Sanskrit bhaya +

rava (= Bhairava), with bhaya meaning fear or panic and rava
meaning tumultuous sound. Thus in its elemental form the term
Bhairava denotes cosmic resonance of a frightful utterance.
In non-dual Kashmir Shaivism, the word Bhairava has a somewhat
different connotation. The great Shaiva philosopher Abhinavagupta has
given six interpretations of the word. Carrying the conceptual meaning of
Bhairava as personification of a horrifying reverberation a little further,
he says that Bhairava is one who frees us from the fear of the cycle of
births and rebirths. According to him, Bhairava is one who constantly
maintains, sustains and creates the world (bharana, ramana , vamana)
and sounds the mantra of Self-consciousness. Thus in Kashmir
Shaivism the term Bhairava implies the Highest Reality or Supreme
Being.

In his anthropomorphic form, Bhairava is an awe-inspiring deity with

ferocious demeanour. He is depicted with his hair dishevelled, and with
serpents as his ornaments, wearing garland human skulls. In his hands
he carries frightful weapons.

Conventionally, Bhairava is also worshipped as a protective and

guardian deity who is custodian of domains and defender of territories.
Great curative powers are attributed to him and it is believed that he can
cure chronic diseases and can fulfil mundane wishes in no time. He also
relieves his devotees from miseries instantly. On the spiritual plane,
meditating on him can help in God-realization and achieving knowledge
and liberation.

As a protective deity, the dog is Bhairavas mount or pet animal because

of its natural instinct for watching and guarding.
Kashmir has a number of sanctified shrines dedicated to Bhairavas in
their role as custodians of the land and guardians of the quarters. In the
early town planning of Srinagar (then Pravarpur or Pravarsenpur) by
Pravarsena II (112 CE to 172 CE), the city was divided into eight wards
sheltered by a group of eight Bhairavas whose shrines were located in
different parts of the city. The Rainawari and Dal Lake areas were under
the tutelage of Vetalraja Bhairava (which was in news recently for an
attempt at appropriating its land). Sathu Barbar Shah, Amira Kadal and
Ganpatyar areas were had Anandeshwara Bhairava as their patron
deity, his temple still standing at Maisuma near Dashnami Akhara. The
left bank of the River Vitasta, Habba Kadal and Doodh Ganga areas
formed another circuit which was looked after by Tushkaraja (or
Turushkaraja) Bhairava (the area was appropriated by local Muslims
with a big mosque having been built on its premises). At the confluence
of Doodh Ganga (now a dirty drain) and River Vitasta there is another
sacred spot dedicated to the worship of Bahukhatakeshwara Bhairava.
This Bhairava spiritually guarded Safa Kadal (left bank) and Chhattabal
areas (the shrine was openly grabbed by local Muslims during a function
several years back, with the Pandits complaint to Sheikh Abdullah being
of no avail). On the right bank of the River, the areas comprising Ali
Kadal and safa Kadal and Hari Parbat was sanctified by Purnaraja
Bhairava. The areas of Fateh Kadal and Zaian Kadal on the right bank
and the whole of what was known as Bohri Kadal was guarded by
Mangalraja Bhairava whose shrine is situated on an island opposite
Dilawar Khans Bagh and is marked by a large mulberry tree. The Zaina
Kadal area on the left bank of the River was presided over by Jayaksena
Bhairava and the area beyond it by Vishvaksena Bhairava.
Annual and bi-annual firs were held at all these sacred shrines, which
were an integral part of Kashmiri Pandit religious life before the exodus.
An interesting aspect of these shrines was worship of non-iconic
animistic features like the mulberry tree which was dabbed by vermilion
and marked with sacred signs. Another aspect of Bhairava worship in
Kashmir, as in other parts of the country, was the offering of animal
sacrifice (usually a ram) to appease the deity.
Many more Bhairava deities were also worshipped throughout Kashmir
with their shrines dotting different parts of the Valley. These include
Nandikeshwara Bhairava whose famous shrine is located at Sumbal

By Prof S S Toshkhani